10

10. ' The offence of neglecting a Brahma^a cannot be committed against a twice-born man who is igno- rant of the Veda. For (in offering sacrifices) one does not pass by a brilliant fire and throw the obla- tions into ashes/

1 1. ' An elephant made of wood, an antelope made of leather, and a Brahma^a ignorant of the Veda, those three have nothing but the name (of their kind)/

12. 'Those kingdoms, where ignorant men eat the food of the learned, will be visited by drought; or (some other) great evil will befall (them)/

13. If anybody finds treasure (the owner of) which is not known, the king shall take it, giving one sixth to the finder.

14. If a Brahma^a who follows the six (lawful) occupations, finds it, the king shall not take it.

9-10. Regarding the crime of 'neglecting a Brahmawa/ see Manu VIII, 39,2-393, where fines are prescribed for neglecting to invite to dinner worthy neighbours and «S*rotriyas.

10. A learned Brahmawa resembles a sacrificial fire, see e.g. below, XXX, 2-3; Apastamba I, 1, 3, 44.

n. Manu II, 157. Krz'sh«apa«^ita and MS. B. give the un- grammatical construction which occurs in Manu and other Dhar- nmastras, while the other MSS. read more correctly, 'yaska. kash/^amayo h. yasfa £armamayo m.' &c.

13-14. This rule agrees exactly with Gautama X, 45; see also Vishmi III, 56-61. The matter is introduced here in order to show the prerogative of a learned Brahma^a. Regarding the six lawful occupations, see above, II, 13-14.

15. They declare that the slayer commits no crime by killing an assassin.

16. Now they quote also (the following verses): 1 An incendiary, likewise a poisoner, one who holds a weapon in his hand (ready to kill), a robber, he who takes away land, and he who abducts (another man's) wife, these six are called assassins (atatayin).'

17. 'He may slay an assassin who comes with the intention of slaying, even though he knows the whole Veda together with the Upanishads; by that (act) he (does) not (incur the guilt of) the slayer of a Brahma^a.'

1 8. ' He who slays an assassin learned in the Veda and belonging to a noble family, does not incur by that act the guilt of the murderer of a learned Brah- ma/za; (in) that (case) fury recoils upon fury.'

19. Persons who sanctify the company are, a Tri- /za/£iketa, one who keeps five fires, a Trisupama, one who (knows the texts required for) the four sacrifices (called Arvamedha, Purushamedha, Sarvamedha, and Pitrzmedha), one who knows the Va^asaneyi-sakha of the White Ya^ur-veda, one who knows the six Angas, the son of a female married according to the Brahma-rite, one who knows the first part of the Sama-veda Sawhita, one who sings the (^yeshzvza- saman, one who knows the Sawhita and the Brah- ma/za, one who studies (the treatises on) the sacred law, one whose ancestors to the ninth degree, both

15. Vishnu V, 189-192. The connexion of this subject with the main topic consists therein that it furnishes an instance where learning does not protect a Brahmawa.

17. I read with the majority of the MSS., ' api vedantaparagam,' instead of ' vedantagaw ra«e/ as Krzsh#apa;z</ita has.

19. For the explanations of the terms left untranslated, see the

on the mother's and on the father's side, are dis- tinctly known to have been 6rotriyas, and learned men and Snatakas.

20. (Four students of) the four Vedas, one who knows the Mimawsa, one who knows the Angas, a teacher of the sacred law, and three eminent men who are in three (different) orders, (compose) a (legal) assembly consisting at least of ten (members).

21. He who initiates (a pupil) and teaches him the whole Veda is called the teacher (a/£arya).

22. But he who (teaches) a portion (of the Veda only is called) the sub-teacher (upadhy&ya);

23. So is he who (teaches) the Angas of the Veda.

24. A Brahma/za and a Vai^ya may take up arms in self-defence, and in (order to prevent) a confusion of the castes.

25. But that (trade of arms) is the constant (duty) of a Kshatriya, because he is appointed to protect (the people).

26. Having washed his feet and his hands up to

note on Apastamba II, 8, 17, 22; Gautama XV, 28; and the notes on Vishmi LXXXIII, 2-21. Regarding the meaning of.Oandoga, ' one who knows the first part of the Sama-veda Sa^hita/ see Weber, Hist. Ind. Lit., p. 63, note 59. * One who knows the Saffzhita and the Brahmawa, i. e. of the Rig-veda.' — Krzsh;zapam/ita. Regarding the various classes of Snatakas, see Apastamba I, 1 1,

20. Manu XII, in. Krzsh/zapa#flTita reads Mturvidyas trikalpi/^a, 'one who knows the four Vedas and one who knows three different Kalpa-sutras/ My translation follows the reading of the MSS., Mturvidyaw vikalpi £a, which is corroborated by the parallel passage of Baudhayana I, 1, 8, ' Mturvaidyaw vikalpi £a/ The explanation of the latter word is derived from Govindasvamin. ' Men who are in three orders, i. e. a student, a householder, and ascetic/ see Gautama XXVIII, 49.

21-23. Vishmi XXIX, 1-2. 24. Gautama VII, 25.

25. Vishmi II, 6. 26-34. Vishmi LXII, 1-9.

the wrist, and sitting with his face turned towards the east or towards the north, he shall thrice sip water out of the Tirtha sacred to Brahman, (i.e.) the part of the hand above the root of the thumb, without uttering any sound;

27. He shall twice wipe (his mouth with the root of the thumb);

28. He shall touch the cavities (of the head) with water;

29. He shall pour water on his head and on the left hand;

30. He shall not sip water while walking, standing, lying down or bending forward.

31. A Brahma/za (becomes pure) by (sipping) water, free from bubbles and foam, that reaches his heart,

32. ButaKshatriyaby (sipping water) that reaches his throat,

33. A Vaisya by (sipping water) that wets his palate,

34. A woman and a 6udra by merely touching water (with the lips).

35. Water (for sipping may) even (be taken) out of a hole in the ground, if it is fit to slake the thirst of cows.

36. (He shall not purify himself with water) which has been defiled with colours, perfumes, or flavouring substances, nor with such as is collected in unclean places.

30. Krzshwapa^ita is probably right in thinking that the word va, 'or,' inserted before 'bending forward/ is intended to forbid other improper acts, gestures or postures, which are reprehended in other Smrztis.

36. 'Collected in unclean places, e.g. in a burial-ground.' — Kr/sh«apa«^ita.

37. Drops (of saliva) falling from the mouth, which do not touch a limb of the body, do not make (a man) impure.

38. If, after having sipped water, he sleeps, eats, sneezes, drinks, weeps or bathes, or puts on a dress, he must again sip water,

39. Likewise, if he touches (that part of) the lips on which no hair grows.

40. No defilement is caused by the hair of the moustache (entering the mouth).

41. If (remnants of food) adhere to the teeth, (they are pure) like the teeth, and he is purified by swallowing those which (become detached) in the mouth.

42. He is not defiled by the drops which fall on his feet, while somebody gives to others water for sipping; they are stated to be equally (clean) as the ground.

43. If, while occupied with eatables, he touches any impure substance, then he shall place that thing (which he holds in his hand) on the ground, sip water and afterwards again use it.

44. Let him sprinkle with water all objects (the purity of) which may be doubtful.

45. ' Both wild animals killed by dogs, and fruit thrown by birds (from the tree), what has been spoilt by children, and what has been handled by women,'

39. Apastamba I, 5, 16, 10. 40. Apastamba I, 5, 16, n.

43. Vishnu XXIII, 55. < Occupied with eatables/ i. e. ' eating.' — Kr/sh«apa;ftfita.

45. Vishmi XXIII, 50. This and the following two Sutras are a quotation, as appears from the use of the particle iti at the end of Sutra 47.

46. ' A vendible commodity tendered for sale and what is not ^dirtied by gnats and flies that have settled on it/

47. ' Likewise water collected on the ground that quenches the thirst of cows, — enumerating all these things, the Lord of created beings has declared them to be pure.'

48. Anything defiled by unclean (substances) be- comes pure when the stains and the smell have been removed by water and earth.

49. (Objects) made of metal must be scoured with ashes, those made of clay should be thoroughly heated by fire, those made of wood should be planed, and (cloth) made of thread should be washed.

50. Stones and gems (should be treated) like ob- jects made of metal,

5:1. Conch-shells and pearl-shells like gems,

53. Ropes, chips (of bamboo), and leather be- come pure (if treated) like clothes,

54. (Objects) made of fruits, (if rubbed) with (a brush of) cow-hair,

55. Linen cloth, (if smeared) with a paste of yellow mustard (and washed afterwards with water).

48. Gautama I, 42. For the explanation of the term amedhya, 'unclean substances/ see Manu V, 135, and the passage from Devala translated in Professor Jolly's note on "Vishmi XXIII, 38.

49.. Gautama I, 29; Vishmi XXIII, 26, 33, 27, 18.

52. Gautama I, 31 and note; Vishmi XXIII, 4.

54. Vishmi XXIII, 28. Cups and bottles made of the shell of the cocoa-nut or of the Bilva (Bel) fruit and of bottle-gourds are meant,

56. But land becomes pure, according to the de- gree of defilement, by sweeping (the defiled spot), by smearing it with cowdung, by scraping it, by sprink- ling (water) or by heaping (pure earth) on (it).

57. Now they quote also (the following verses):

■ Land is purified by these four methods, by digging, burning, scraping, being trodden on by cows, and fifthly by being smeared with cowdung.'

58. ' A woman is purified by her monthly dis- charge, a river by its current, brass by (being scoured with) ashes, and an earthen pot by another burning.'

5.9. ' But an earthen vessel which has been de- filed by spirituous liquor, urine, ordure, phlegm, pus, tears, or blood cannot be purified even by another burning.'

60. ' The body is purified by water, the internal organ by truth, the soul by sacred learning and austerities, and the understanding by knowledge.'

56. Vishnu XXIII, 56-57. KrzshwapaTZtffita takes upakarawa,

■ heaping (pure earth) on (the defiled spot),' to mean ' lighting a fire on it ' or ' digging it up/ The translation given above rests on the parallel passages of Gautama I, 32, and of Baudhayana I, 5, 52, bhumes tu sawmar^anaprokshawopalepanavastaraTzopalekhanair- yarhasthanaffz doshavijeshat prayatyam, 'land becomes pure, ac- cording to the degree of the defilement, by sweeping the (defiled) spot, by sprinkling it, by smearing it with cowdung, by scattering (pure earth) on it, or by scraping it.' Bhumi, ' land,' includes also the mud-floor of a house or of a verandah,

57. Some MSS. have instead of gharshat, ' by scraping/ varshat, 'by rain;' see also note on Gautama I, 32.

58. Vishmi XXII, 91. 59. Vishmi XXIII, 5. 60. Identical with Manu VY109, and Vishmi XXII, 92. 61-62. Vishmi XXIII, 7. Knsh#apa.»dita. points out that these

64. The Tirtha sacred to the Gods lies at the root of the little finger,

65. That sacred to the jRishis in the middle of the fingers,

66. That sacred to Men at the tips of the fingers,

67. That sacred to Agni (fire) in the middle of the hand,

68. That sacred to the Manes between the fore- finger and the thumb.

69. He shall honour (his food at) the evening and morning meals (saying), c It pleases me,'

70. At meals in honour of the Manes (saying), ' I have dined well,'

71. At (a dinner given on the occasion of) rites procuring prosperity (saying), ' It is perfect/

1. The four castes are distinguished by their origin and by particular sacraments.

2. There is also the following passage of the Veda, ' The Brahrna^a was his mouth, the Ksha- triya formed his arms, the Vai^ya his thighs; the.Sudra was born from his feet.'

3. It has been declared in (the following passage

two rules and that given in the next Sutra refer to cases in which gold, silver, and copper have not been stained by impure substances.

64-68. Vishmi LXII, 1-4; Apastamba II, 2, 3, 11.

69. Vishmi LXVIII, 42. The Sutra is also intended to prescribe that the number of the daily meals is two only.

71. The rites referred to are, according to K^sh«apa«</ita, marriages, feeding Brahmawas, Nandijraddhas, and the like.

IV. 1. Manu I, 87. 2. Rig-veda X, 90, 12.

of) the Veda that (a.Stidra) shall not receive the sacraments, ' He created the Brahmawa with the Gayatrt (metre), the Kshatriya with the Trish/ubh, the Vaisya with the (^agati, the.Sudra without any metre.'

4. Truthfulness, suppression of anger, liberality, abstention from injuring living beings, and the pro- creation of offspring (are duties common to) all (castes).

5. The Manava (Sutra states), * Only when he worships the manes and the gods, or honours guests, he may certainly do injury to animals.'

6. 'On offering a Madhuparka (to a guest), at a sacrifice, and at the rites in honour of the manes, but on these occasions only may an animal be slain; that (rule) Manu proclaimed.'

5. Manavam, ' the Manava (Sutra),' means literally ' a work pro- claimed by Manu' (mamma proktam). It is probable that the work referred to by Vasish//$a is the lost Dharma-sutra of the Manava Sakha, which is a subdivision of the Maitrayamyas, and on which the famous metrical Manava.Dharma^astra is based. The words of the Sutra may either be a direct quotation or a summary of the opinion given in the Manava-sutra. I think the former supposition the more probable one, and believe that not only Sutra 5, but also Sutras 6-8 have been taken bodily from the ancient Dharma-sutra. For Sutra 6 agrees literally with a verse of the metrical Manusmrz'ti, and at the end of Sutra 8 several MSS. have the word iti, the characteristic mark that a quotation is finished, while the language of Sutra 8 is more anti- quated than Vasish//&a's usual style. If my view is correct, it follows that the lost Manava Dharma-sutra consisted, like nearly all the known works of this class, partly of prose and partly of verse.

6. Identical with Manu V, 41; Vishmi LI, 64; and -Sahkha- yana Gn'hya-sutra II, 16, 1. I take pitn'daivata, against Kul- luka's and Krz'shwapaw^ita's view, as a bahuvrihi compound, and dissolve it by pitaro daivataw ya^mi^stat, literally ' such (a rite) where the manes are the deities.' The other explanation, ' (rites)

7. ' Meat can never be obtained without injuring living beings, and to injure living beings does not procure heavenly bliss; therefore the (sages declare) the slaughter (of beasts) at a sacrifice not to be slaughter (in the ordinary sense of the word).'

8. 'Now he may also cook a full-grown ox or a full-grown he-goat for a Brahma^a or Kshatriya guest; in this manner they offer hospitality to such (a man)/

9. Libations of water (must be poured out) for all (deceased relatives) who completed the second year and (their death causes) impurity.

10. Some declare that (this rule applies also to children) that died after teething.

1 1. After having burnt the body (of the deceased, the relatives) enter the water without looking at (the place of cremation),

1 2. Facing the south, they shall pour out water with both hands on (those days of the period of impurity) which are marked by odd numbers.

to the manes or to the gods,' which is also grammatically correct, recommends itself less, because the rites to the gods are already included by the word yagne, ' at a sacrifice/ As to the Madhu- parka, see Apastamba II, 4, 8, 8-9, and below XI, 1.

7. Manu V, 48, and Vishmi LI, 71, where, however, the conclu- sion of the verse has been altered to suit the ahi#zsa-doctrines of the compilers of the metrical Smrz'tis. The reason why slaughter at a sacrifice is not slaughter in the ordinary sense may be gathered from Vishmi LI, 61, 63.

8. Satapatha-brahmaTza III, 4, 1, 2; Ya^avalkya I, 109. 9-10. Vishmi XIX, 7; Manu V, 58. Regarding the length of

the period of impurity, see below, Sutras 16, 26-29.

12. Vishmi XIX, 7; Gautama XIV, 40. ' On those days of the period of impurity which are marked by odd numbers,' i. e. 'on the first, third, fifth, seventh, and ninth, as has been declared by Gau- tama.'— KrzshTzapa^ta.

13. The south, forsooth, is the region sacred to the manes.

14. After they have gone home, they shall sit during three days on mats, fasting.

15. If they are unable (to fast so long), they shall subsist on food bought in the market or given unasked.

16. It is ordered that impurity caused by a death shall last ten days in the case of Sapi#da relations.

17. It has been declared in the Veda that Sa- pi/z</a relationship extends to the seventh person (in the ascending or descending line).

18. It has been declared in the Veda that for married females it extends to the third person (in the ascending or descending line)..

19. Others (than the blood-relations) shall per- form (the obsequies) of married females,

20. (The rule regarding impurity) should be exactly the same on the birth of a child for those men who desire complete purity,

21. Or for the mother and the father (of the child alone); some (declare that it applies) to the

19. Gautama XIV, 36; Paraskara Gn'hya-sutra III, 10,42. 1 Others than the blood-relations/ i. e. ' the husband and his rela- tives.' The MSS. have another Sutra following this, which Kri'sh- wapa/^/ita leaves out. Ta^a tesham, 'and they (the married females shall perform the obsequies) of those (i. e. their husbands and his Sapiw^as).' It seems to me very probable that the passage is genuine, especially as Paraskara, Gn'hya-sutra III, 10, 43, has the same words.

21. Gautama XIV, 15-16. The Sutra ought to have been divided into two.

mother (only), because she is the immediate cause of that (event).

22. Now they quote also (the following verse): * On the birth (of a child) the male does not become impure if he does not touch (the female); on that (occasion) the menstrual excretion must be known to be impure, and that is not found in males.'

23. If during (a period of impurity) another (death or birth) happens, (the relatives) shall be pure after (the expiration of) the remainder of that (first period);

24. (But) if one night (and day only of the first period of impurity) remain, (they shall be pure) after two (days and nights);

25. (If the second death or birth happens) on the morning (of the day on which the first period of impurity expires, they shall be purified) after three (days and nights).

26. A Brahma/za is freed from impurity (caused by a death or a birth) after ten days,

30. Now they quote also (the following verses): ' But (a twice-born man) who has eaten (the food) of a.Sudra during impurity caused by a death or a

23. Vistoiu XXII, 35. 24. Vishmi XXII, 36.

25. Vishmi XXII, 37. Knsh«apa«^ita explains prabhate, 'on the' morning (of the day on which the first period of impurity expires)/ in accordance with Nandapaw^ita's explanation of Vishmi' s text by 'during the last watch (of the last night of the period of impurity).' See also the slightly different explanation of the identical words by Haradatta, Gautama XIV, 8.

birth, will suffer dreadful (punishment in) hell and be born again in the womb of an animal.'

31. 'A twice-born man who eats by appointment in the house of a stranger whose ten days of impurity, caused by a death, have not expired, after death will become a worm and feed on the ordure of that (man who fed him).'

32. It has been declared in the Veda, ' (Such a sinner) becomes pure by reciting the Sa^hita. of the Veda for twelve months or for twelve half- months while fasting.'

33. On the death of a child of less than two years or on a miscarriage, the impurity of the Sapi/zdas lasts three (days and) nights.

34. Gautama (declares that on the former occa- sion they become) pure at once.

35. If (a person) dies in a foreign country and (his Sapi#das) hear (of his death) after ten days (or a longer period), the impurity lasts for one (day and) night.

36. Gautama (declares that) if a person who has kindled the sacred fire dies on a journey, (his Sa- p'mdas shall) again celebrate his obsequies, (burning a dummy made of leaves or straw), and remain im- pure (during ten days) as if (they had actually buried) his corpse.

37. When he has touched a sacrificial post, a pyre, a burial-ground, a menstruating or a lately confined woman, impure men or (A"a^alas and so forth), he shall bathe, submerging both his body and his head.

32. Regarding the penance prescribed here, the so-called ana- jnatparayawa, see below XX, 46, and Baudhayana III, 9.

34. Gautama XIV, 44, and introduction to Gautama, p. liii. 36. Introduction to Gautama, pp. liii and liv.

3J. Vishmi XXII, 69. Kr?sh»apa«^ita and MS. B. read puya,

i. A woman is not independent, the males are her masters. It has been declared in the Veda, c A female who neither goes naked nor is temporarily unclean is paradise.'

2. Now they quote also (the following verse): 1 Their fathers protect them in childhood, their hus- bands protect them in youth, and their sons protect them in age; a woman is never fit for independence.'

3. The penance (to be performed) by a (wife) for being unfaithful to her husband has been declared in the (section on) secret penances.

'pus/ instead of yiipa, 'a sacrificial post.' The reading is, how- ever, wrong, because the parallel passages of most Smn'tis enjoin that a man who has touched a sacrificial post shall bathe. The cause of the mistake is probably a mere clerical error. The MSS. repeat the last word of this chapter, apa ityapa^. The reason is not, as Kn'shwapa^dTita imagines, that the author wishes to indi- cate the necessity of bathing when one touches a person who has touched some impure thing or person. It is the universal practice of the ancient authors to repeat the last word of a chapter in order to mark its end, see e.g. Gautama note on I, 61. If it is neg- lected in the earlier chapters of the VasishMa Dharma-sutra, the badness of the MSS. is the cause.

V. 1. Vishmi XXV, 12. The second clause ought to have been given as a separate Sutra. 'A female who no longer goes naked/ i. e. one who has reached the age of puberty. Amrz'tam, ' is para- dise/ i. e. procures bliss in this life and heaven after death through her children.

2. Vishmi XXV, 13. Identical with Manu IX, 3.

3. 'The penance which has been ordained in case a wife is unfaithful to her husband, i. e. goes to a lover and so forth, must be performed in secret, i. e. in solitary places.' — Krzsrmapa/z^ita. The explanation is clearly erroneous. Rahasyeshu cannot mean 'in secret ' or 'in secret places.' It might refer either to a work or works called Rahasyani or to the rahasyani praya^ittani. As

4. For month by month the menstrual excretion takes away her sins.

5. A woman in her courses is impure during three (days and) nights.

6. (During that period) she shall not apply colly- rium to her eyes, nor anoint (her body), nor bathe in water; she shall sleep on the ground; she shall not sleep in the day-time, nor touch the fire, nor make a rope, nor clean her teeth, nor eat meat, nor look at the planets, nor smile, nor busy herself with (house- hold affairs), nor run; she shall drink out of a large vessel, or out of her joined hands, or out of a copper vessel.

7. For it has been declared in the Veda, * When Indra had slain (Wz'tra) the three-headed son of Tvash/rz, he was seized by Sin, and he considered himself to be tainted with exceedingly great guilt. All beings cried out against him (saying to him),

the next Sutra contains a half-verse taken from the section on secret penances, XXVIII, 4, it is evident that Vasish//$a here makes a cross-reference. Similar cross-references occur further on.

4. Yag-fiavalkya I, 72, and below, XXVIII, 4.

6. Taitt. Sa#m. II, 5, 1, 6-7. I read with the majority of the MSS., grahanna niriksheta instead of grz'han na niriksheta, which latter phrase KrzshwapaT^Tita renders by ' she shall not look out of the house/ My reading is confirmed by his quotation from the Smrz'tima?!g-ari, where grahawaw nirikshawam, ' looking at the planets, i. e. the sun, moon,' &c, is forbidden. 'A large vessel/ i. e. an earthen jar. — Krzsrmapa?z^ita.

7. Taitt. Sawh. II, 5, 1, 2-5. The name 'slayer of a learned Brahmawa ' is applied to Indra, because Vntra is said to have been deeply versed in the Vedas. Regarding the 'proper season of women,' see Manu III, 46-48. In the clause ' That guilt of Brahmawa-murder appears,' &c, I read avir bhavati with the majority of the MSS. For the prohibition to accept food from a ra^asvala, see Vish;m LI, 16-17.

1 0 thou slayer of a learned Brahma/za! O thou slayer of a learned Brahma^aF He ran to the wo- men for protection (and said to them), ' Take upon yourselves the third part of this my guilt (caused by) the murder of a learned Brahma/za/ They answered, ' What shall we have (for doing thy wish)?' He re- plied, ' Choose a boon/ They said, ' Let us obtain off- spring (if our husbands approach us) during the proper season, at pleasure let us dwell (with our husbands) until (our children) are born/ He answered, ' So be it/ (Then) they took upon themselves (the third part of his guilt). That guilt of Brahma^a-murder appears every month as the menstrual flow. There- fore let him not eat the food of a woman in her courses; (for) such a one has put on the shape of the guilt of Brahma^a-murder.

8. (Those who recite the Veda) proclaim the fol- lowing (rule): ' Collyrium and ointment must not be accepted from her; for that is the food of women. Therefore they feel a loathing for her (while she is) in that (condition, saying), " She shall not approach/' ]

9. ' Those (Brahma^as in) whose (houses) men- struating women sit, those who keep no sacred fire,

8. Taitt. Sawh. II, 5, 1, 6. I read the text of this Sutra as follows: 'Tadahti/$ — a^anabhya^anam evasya na pratigrahyaw taddhi striya annam iti — tasmat tasyai ka, tatra ka. bibhatsante rae- yam upagad iti/ The MSS. give the following readings in the second clause: tasmat tasmai ka. (B. Bh. E. F.), tatra na (F.), me- dhamupagad (Bh. F.), medha upagad (E.), seyamupagad (B.) Kr*sh»apa»dita follows as usually MS. B. His explanation of the whole Sutra is erroneous. ' That is the food of women/ i. e. that is as necessary to women as their food, because to beautify themselves is one of their duties.

9. The meaning of the Sutra is that a Brahmanical beggar must not accept any alms from Brahmawas whose wives are in their

and those in whose family there is no.Srotriya, — all these are equal to.Sudras/

i. (To live according to) the rule of conduct is doubtlessly the highest duty of all men. He whose soul is defiled by vile conduct perishes in this world and in the next.

2. Neither austerities, nor (the study of) the Veda, nor (the performance of) the Agnihotra, nor lavish liberality can ever save him whose conduct is vile and who has strayed from this (path of duty).

3. The Vedas do not purify him who is deficient in good conduct, though he may have learnt them all together with the six Aiigas; the sacred texts de- part from such a man at death, even as birds, when full-fledged, leave their nest.

4. As the beauty of a wife causes no joy to a blind man, even so all the four Vedas together with the six Angas and sacrifices give no happiness to him who is deficient in good conduct.

courses, who keep no sacred fire, and do not attend to the duty of Veda-study. Regarding sinners of the latter two kinds, see also Apastamba I, 6, 18, 32-33.

VI. i. Manu IV, 155. The word aHra, which has been vari- ously translated by ' conduct,' ' rule of conduct/ and ' good con- duct/ includes the observance of all the various rules for every-day life, taught in the Smrztis, and the performance of the prescribed ceremonies and rites.

4. I read with MSS. Bh. and E., sha^ahgastvakhila^ saya^ila^. The reading of MS. B., which Knshwaparadita adopts, sha^/ahga^ sakhila^ means, 'together with the six Ahgas, (and) the Khila (spurious) portions of the Veda.'

5. The sacred texts do not save from sin the deceitful man who behaves deceitfully. But that Veda, two syllables of which are studied in the right manner, purifies, just as the clouds (give be- neficent rain) in the month of Isha.

6. A man of bad conduct is blamed among men, evils befal him constantly, he is afflicted with disease and short-lived.

7. Through good conduct man gains spiritual merit, through good conduct he gains wealth, through good conduct he obtains beauty, good conduct obviates the effect of evil marks.

8. A man who follows the rule of conduct esta- blished among the virtuous, who has faith and is free from envy, lives a hundred years, though he be destitute of all auspicious marks.

5. Isha is another name for Arvina, the month September- October. Though the rainy season, properly so called, is over in September, still heavy rain falls in many parts of India, chiefly under the influence of the beginning north-east monsoon, and is particularly important for the Rabi or winter crops. I think, therefore, that it is not advisable to take, as Krzsh/zapaTZfiTita does, yatha ishe 'bdsU both with the first and the second halves of the verse, and to translate, ' As the clouds (in general remain barren) in the month of Isha, even so the texts of the Veda do not save from evil the deceitful man who behaves deceitfully. But that Veda, two syllables of which have been studied in the right manner, sanctifies, just as the clouds in the month of Isha, (which shed a few drops of rain on the day of the Svati conjunction, produce pearls)/ ' In the right manner/ i. e. with the due observance of the rules of studentship.

7. Manu IV, 156. By the 'inauspicious marks' mentioned in this verse, and the ' auspicious marks ' occurring in the next, the various lines on the hands and feet &c. are meant, the explanation of which forms the subject of the Samudrika -Sastra.

8. Identical with Manu IV, 158; Vish«u LXXI, 92.

9. But a man who knows the sacred law shall perform in secret all acts connected with eating, the natural evacuations and dalliance with (his wife); business to be accomplished by speech or intellect, likewise austerities, wealth, and age, must be most carefully concealed.

10. And a man shall void both urine and faeces, facing the north, in the day-time, but at night he shall do it turning towards the south; for (if he acts) thus, his life will not be injured.

1 1. The intellect of that man perishes who voids urine against a fire, the sun, a cow, a Brahma/za, the moon, water, and the morning or evening twilights.

12. Let him not void urine in a river, nor on a path, nor on ashes, nor on cowdung, nor on a ploughed field, nor on one which has been sown, nor on a grass-plot, nor in the shade (of trees) that afford protection (to travellers).

1 3. Standing in the shade (of houses, clouds, and so forth), when it is quite dark, and when he fears for his life, a Brabma;za may void urine, by day and by night, in any position he pleases.

14. (Afterwards) he shall perform the necessary (purification) with water fetched for the purpose (from a tank or river, and with earth).

15. For a bath water not fetched for the purpose (may also be used).

16. (For the purpose of purification) a Brahma^a

10. Vish/m LX, 2. I read with the majority of the MSS., na rishyati.

13. Identical with Manu IV, 51. 14. Vishmi LX, 24. 15. I. e. one may bathe albo in a tank or river.

shall take earth that is mixed with gravel, from the bank (of a river).

17. Five kinds of earth must not be used, viz. such as is covered by water, such as lies in a temple, on an ant-hill, on a hillock thrown up by rats, and that which has been left by one who cleaned himself.

18. The organ (must be cleaned by) one (appli- cation of) earth, the (right) hand by three, but both (feet) by two, the anus by five, the one (i. e. the left hand) by ten, and both (hands and feet) by seven (applications of earth).

19. Such is the purification ordained for house- holders; it is double for students, treble for hermits, but quadruple for ascetics.

20. Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit, but thirty-two that of a householder, and an unlimited quantity that of a student

21. An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat (well); without eating (much), they cannot do it.

22. (The above rule regarding limited allowances of food holds good) in the case of penances, of self- imposed restraint, of sacrifices, of the recitation of the Veda, and of (the performance of other) sacred duties.

19. Identical with Vishmi LX, 26, and Manu V, 137.

20-21. Identical with Apastamba II, 5, 9, 13, and S. 21, with.Sahkhayana Gnriya-sutra II, 1 6, 5.

22. 'Penances (vrata), i.e. the Krikk/ir&s and the rest; self- imposed restraint (niyama), i. e. eating certain food in accordance with a vow, and so forth, during a month or any other fixed period.... sacred duties (dharma), i.e. giving gifts and the like.' — Kr/sh«apaw^ita.

23. The qualities by which a (true) Brahma/za may be recognised are, the concentration of the mind, austerities, the subjugation of the senses, libe- rality, truthfulness, purity, sacred learning, compas- sion, worldly learning, intelligence, and the belief (in the existence of the deity and of a future life).

24. One may know that bearing grudges, envy, speaking untruths, speaking evil of Brahma^as, backbiting, and cruelty are the characteristics of a Sudra.

25. Those Brahma/zas can save (from evil) who are free from passion, and patient of austerities, whose ears have been filled with the texts of the Veda, who have subdued the organs of sensation and action, who have ceased to injure animated beings, and who close their hands when gifts are offered.

264 Some become worthy receptacles of gifts through sacred learning, and some through the practice of austerities. But that Brahma^a whose stomach does not contain the food of a.Sudra, is even the worthiest receptacle of alL

27. If a Brahma/za dies with the food of a.Sudra in his stomach, he will become a village pig (in his next life) or be born in the family of that (.Sudra).

28. For though a (Brahma^a) whose body is nourished by the essence of a.Sudra's food may

24. Krzshttapatfdita connects brahmawadusha^am, translated above by ' speaking eviL of Brahma^as,' with judralakshawam, and renders the two words thus, ' the characteristics of a -Sudra which degrade a Brahma^a/

25. • Close their hands/ i. e. are reluctant to accept.

26. Krishnapandita. takes kirft, translated by ' some,' to mean ' somewhat/ ' to a certain, degree,' i. e. neither very distinguished, nor very despicable.

daily recite the Veda, though he may offer (an Agnihotra) or mutter (prayers, nevertheless) he will not find the path that leads upwards.

29. But if, after eating the food of a.5udra, he has conjugal intercourse, his sons will belong to the giver of the food, and he shall not ascend to heaven.

30. They declare that he is worthy to receive gifts, who (daily) rises to recite the Veda, who is of good family, and perfectly free from passion, who constantly offers sacrifices in the three sacred fires, who fears sin, and knows much, who is beloved among the females (of his family), who is righteous, protects cows, and reduces himself by austerities.

31. Just as milk, sour milk, clarified butter, and honey poured into an unburnt earthen vessel, perish, owing to the weakness of the vessel, and neither the vessel nor those liquids (remain),

32. Even so a man destitute of sacred learning, who accepts cows or gold, clothes, a horse, land, (or) sesamum, becomes ashes, as (if he were dry) wood.

33. He shall not make his joints or his nails crack,

34. Nor shall he make a vessel ring with his nails.

35. Let him not drink water out of his joined hands.

36. Let him not strike the water with his foot or his hand,

3 j. Nor (pour) water into (other) water.

38. Let him not gather fruit by throwing brick- bats,

40. He shall not become a hypocrite or deceitful.

32. Manu IV, 188. Read in the text 'evaw ga va' instead of 'eva/w gave'

33. Gautama IX, 51..35. Gautama IX, 9. 40. Manu IV, 177.

41. Let him not learn a language spoken by bar- barians.

42. Now they quote also (the following verses): ' The opinion of the •Sishfes is, that a man shall not be uselessly active, neither with his hands and his feet, nor with his eyes, nor with his tongue and his body.'

43. 'Those Brahma^as, in whose families the study of the Veda and of its supplements is heredi- tary, and who are able to adduce proofs perceptible by the senses from the revealed texts, must be known to be •Sish/as.'

44. ' He is a (true) Brdhma^a regarding whom no one knows if he be good or bad, if he be ignorant or deeply learned, if be be of good or of bad conduct/

2. Viz. (that of) the student, (that of) the house- holder, (that of) the hermit, and (that of) the ascetic.

3. A man who has studied one, two, or three Vedas without violating the rules of studentship, may enter any of these (orders), whichsoever he pleases.

4. A (professed) student shall serve his teacher until death;

5. And in case the teacher dies, he shall serve the sacred fire.

VII. 1-2. Gautama III, 2. 3. Gautama III, 1.

5. Vishmi XXVIII, 46. I agree with Kr/sh«apa«</ita in thinking that the apparently purposeless particle 'and/ which is used in

6. For it has been declared in the Veda, ' The fire is thy teacher/

7. (A student, whether professed or temporary), shall bridle his tongue;

8. He shall eat in the fourth, sixth, or eighth hour of the day.